Mediaeval Sinhalese Art c14.25

Language: English

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Summary of partial translation of the Māyāmataya: 1—5. Invocation of Buddha, Dharma and Saṅgha. 5—9. Of those for whom the book is intended, viz., learned and skilful architects. 10—14. “They who know but the (bare) meaning of words sport not in forest of poesy. (But now) let one who is wise (even) in the speech of common folk abide in the forest of poetic sport. I sing in common speech, the meaning of what is written in the ślokas, in Sinhalese that is meet for all. O master builders,* this is an incomparable book, written Māyā-in the common tongue, which if any one regard with the eye of wisdom, ’twere for the mataya bettering of work in this world. . . . How to build houses aright, what site and month are meet, how beams should be cut, to explain, I shall unfold the virtues of Māyāmataya.” 15—16. Of inauspicious months. 17—19. Of bad omens when setting about the work. 20—27. Directions for felling the ‘auspicious post’ (magul kapa).

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(20) “Know this O builders, when the magul kapa is to be felled, that you should go to the tree’s root and clear it round about, (21) draw the aṭamagala diagram, set filled pots in the four corners, sprinkle sandal-milk, (22) the next day go and speak as follows: ‘Thou Deva dwelling in this tree, be pleased to leave the tree, if thou dost wish well to my house,’ (23) thus praying, break a branch from the tree, lay it on the ground, drag it away and throw it beneath another tree, (24) clean and order that tree trunk, scatter flowers, betel, sandal, and say ‘I pray thee, Deva, go to this tree and give thine own to me.’† (25) Having thus besought the Deva, hearken how to fell and take away the tree thus won by prayer, and what manner of man should fell the tree. (26) Of moderate hue, without a blemish even so large as a gingelly seed, neither over tall nor over short, with long hair like a peacock’s train, (27) with hairy chest and downy cheeks—nought amiss with his limbs—by such persons should this be done.” 28—38. What sorts of trees are not suitable, sex of tree, &c.

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(30) “A tree thin at the top is female, say the ṛishis; one thin in the middle is of neither sex; (31) a tree of one thickness throughout from root to end, should you see such one, know without doubt it is a male; (32—35) if it be thin at the top, a fierce yakiṇi is dwelling in that tree, fell it not; (33) but if you see a tree with a trunk like a drum, cut that tree for the house, and take it for the magul kapa, no harm will follow. (34) If you fell a tree with a hollow trunk to build your house, fear and sorrow will result, bringing every kind of evil on the house. . . . (38) For dwellings of priests (saṅgharāma), and for devales, for lion thrones (simhāsana) and for royal palaces (rājamandira) it is well to choose a mī tree (Bassia longifolia) for the magul kapa.” 39—41. Omens drawn from the manner in which the tree falls. (39) “When cutting down the magul kapa, cut a furrow round the tree, and thus felling the magul kapa, mark which way it falls, consider what advantage or disadvantage will result, learn from the direction of its fall whether the builder should build or not. (49) If it falls to the East from the place where it is felled, the utmost wisdom will be attained by the owner of the house; if to the South, that gives long life; if to the West, a shifty mind . . . . .” 42—45. Of measurements.

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(42) “Taking the magul kapa thus duly felled, note that a cubit (riyana) is measured thus—a right cubit, a span and four fingers, thus the vaḍu-riyana (craftsman’s cubit) is measured by builders. (43—45) For five cubits in length, verily the breadth should be three; for six and a half cubits in length, take surely for the house three and a half in breadth. . . If eleven cubits be taken for the length of the house, let it be just seven and half in breadth. (46) If the length be overmuch, the housewife will die, if the breadth, death will result to the goodman, but if the house be duly meted, every blessing and joy will follow, therefore do not make the breadth or length overmuch or overlittle.” 47—50. Omens connected with the erection of the *magul kapa*. 51—55. Offering to nature spirit dwelling on the chosen site. (51) “When preparing the pit to set up the *magul kapa*, make offerings of sandal, rice, flowers and lamps, and virgin spikes of the king coconut; (52) prepare the *bali* thus and set it near the *magul kapa*, put offerings both of gold and silver in the pit; (53) if betimes you do not seek the *Vāsu Devi’s** foot great misfortunes will befall the house, every person in it will be destroyed. . . . (55) For the weal of men of this world, rishis of old gave forth the word, no jest their speech, therefore build houses in such wise as to avert misfortune.” 56—61. Of the Bhama Naga, etc.

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(56) “In the three months of the Goat, Yama, and the Sun, dwells the *Bhāma Naga* laying tail to West and head to East, back to the North and belly to the South; (57) in the three months of the Crab, the Lion and the Virgin he sleeps with tail to the North and head to the South, back to the East and belly to the West; (58) in the three months of the Scales, the Scorpion and the Bow he lies with tail to the East and head to the West, back to the South and belly to the North; (59) in the three months of the Makara, the Water-pot and Fish the *Bhāma Naga Rāja* lies tail to the South and head to the North, back to the East and belly to the West; (60) set up the trunk, knowing the portent of the *Bhāma Naga* dwelling thus, prepare the site for the house, marking the four corners, make *bali* offering in eight corners for the *yakshas* to enjoy. (61) Take *ghi*, milk-rice, sugarcane and jaggery, idda flowers (*Wrightia zeylanica*), take oil, and twist a wick, take sandal, ratmal (*Ixora coccinea*), betel, camphor, and let the *eduru* (*kapurala*) make offerings in the four corners of the house.” (The peculiarities of the *Bhāma Naga* (Earth Serpent) and omens connected are not further explained, nor is it clear that any offerings are to be made to him). 62—72. Of various *yakshas*, not named, occupying the different quarters, facing which the house should not be built until they have been propitiated by various offerings. 73—81.

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Of Naga chiefs, occupying the different quarters, and the appropriate offerings to be made to them. 82—87. Knowledge of sites suitable for men of the four castes. 88—89. Of setting up the four corner posts. (89) “In the four corners set up the four posts of four colours thus, (viz.) at one time; if set up at two or three (different) times they will not endure, so sayeth Māyāmataya, be sure of it.” 90. Of doors. “If the cubit (*riyana*) be divided by the builder into four parts, each of them is called a foot (*padaya*): take eight feet for the height of the door and four and a half in width.” 91—93. Of the auspicious quarter in which to cut earth for the house (‘the first sod’), viz., the N.E. 94—96. On the auspicious quarter on which to sink the well, viz., the N.E. 97—98. Of auspicious months, days, asterisms (*nekat*) and aspects. 100. Of moving in: “Take my friend, rice from a virgin’s hand, let a pregnant woman pound that grain, and after you have cooked it, invite Brahman priests to the house, thereafter choosing a lucky hour, move in the goods and chattels.”